and in publick collecting of almes the world must needs be open 6. Alms given in a right manner that is in obedience to God and in love of the poor is a secret work for the main substance of it is only seen of God therefore it is said That thy almes may be in secret 7. What good work wee take least notice of what wee make least esteem of and do carry most quietly between God and us of that doth God take special notice for of such a work it is said the Father seeth in secret 8. Whatsoever good work is done of secret intention to obey and glorifie God shall be made open by him in due time to our praise and shall be rewarded in open to our profit for beside the sweet testimony of the conscience following it it is promised Thy Father himself shall reward thee openly Ver. 5. And when thou prayest thou shalt not be as the hypocrites are for they love to pray standing in the synagogues and in the corners of the streets that they may be seen of men Verily I say unto you they have their reward The next Doctrine concerns the right manner of prayer Doct. 1. In prayer all hypocriticall oftentation must be eschewed such as the Pharisees used who in the congregation and in the Street carried themselves so as they might be taken notice of and accounted to be devout men for it is reproved here They love to pray standing that they may be seen of men 2. Persons who are vain glorious in their prayers have no profit of their prayers save the wind of some witlesse mens approbations for They have their reward 3. Howsoever men may think it hard that prayers for this fault should be lost yet so it shall be found for Christ saith Verily I say unto you they have their reward Vers. 6. But thou when thou prayest enter into thy closeâ— and when thou hast thus thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly Christ doth not forbid publick praying before others in the Congregation nor in a Familie for this is a part of Gods due worship and of our confessing of his name neither doth he retrinch all our secret prayers to a chamber but the meaning is that we should in all our prayers be far from ostentation Doct. 1. In prayer we should regard only Gods eye and seek only his approbation and beside all our praying with or before others we should pray also when no man knoweth of it and whensoever we pray whether in private or publick we should be as far from vain oftentation as if we were in a private chamber alone with doors shut for this is it that he saith When thou prayest shut thy door c. 2. Our prayer must be from the inward of our spirit directed with confidence to the invisible God for Pray saith he to thy Father 3. In prayer God doth take notice specially of the uprightnesse of the heart and of that which is hid from men for he saith Thy Father seeth in secret 4. The sincere and secret prayer is followed with an evident blessing in the answer for He shall reward thee openly saith Christ. 5. The rewards of God must needs be full of Grace when he promiseth to reward praying and begging both in this world and at the day of judgment saying of secret prayer Thy Father shall reward thee openly Verse 7. But when you pray use not vain repetitions as the heathen do for they think that they shall be heard for their much speaking 8. Be ye not therfore like unto them for your Father knoweth what thing ye have need of before ye ask him The second fault in prayer is idle multiplying of words which is discharged for three reasons which are so many doctrines 1. Idle multiplying of words is the sin of the heathen who are destitute of the saving knowledge of God for Christ saith Use not vain repetitions as the heathen do Idle repititions of words presupposeth and proceedeth from â— base misconception of God as if he could be moved by multitude of words as men are moved for They think saith he to be heard by their much speaking but do ye not so The third reason is Because Christs Disciples when in obedience of Gods command they come to worship God and to edifie themselves in prayer need neither to inform God what they would have for He knoweth saith Christ what things you have need of before you ask nor need they to move or perswade God for He is your Father saith he and therefore we should not nor need not use vain repetitions mean time let us remember that when the Saints insist in prayer affectionately avowing the truth and mercy of God and striving to strengthen their own faith in prayer that is not a vain repetition or that much speaking which is here forbidden Ver. 9. After this manner therfore pray ye Our Father which art in Heaven Hallowed be thy name For helping of this and other faults about prayer our Lord giveth us the example of a formed Prayer which is ready and fit to be made use of expresly as a Prayer whensoever we should joyn in one body with all true Christians militant in the World in all common and necessary desires which also is to be made use of as a Pattern and Platform for imitation when we are to pray for any one or more things more particularly concerning our self or any part of the militant Church Now as this Prayer is a Pattern for any desires more special then these which are here exprest we are taught hereby 1. To pray only for things allowed and promised in Gods word for such are all things in the Pattern 2. To pray to God only who only hears at all times for We must pray to our heavenly Father only 3. To pray in a known language according as Christ did deliver this form of prayer to his Disciples 4. To pray without vain repetition or idle multiplying of words for this prayer is given for example of such a prayer as hath no vain repetition 5. To pray with more respect to Gods glory then to our own particular good for the order of prayer teacheth so much 6. To pray with a hearty and spirituall disposition in fear and reverence towards God as being above us in Heaven there to receive hear and answer our prayers from the holy sanctuary of Christs body through which vail we get accesse unto the fulnesse of the God-head which dwelleth in Christ who is in Heaven and without whom we cannot find God reconciled 7. To pray with love toward God and confidence in him as in our Father in Christ for Christ giveth warrant to call God Father 8. To pray with affection and love to all Saints militant on earth as children of the same heavenly Father theirs and ours Father to the weak no lesse then to the stronger for Christ will have us
to be a branch of poor Ruth a Gentile as well as of rich Booz of unlearned persons as well as learned of ignoble and mean persons as wel as Kings yea and of persons blotted with notorious faults as Rachab and Tamar no lesse then of holy Patriarchs and Prophets such as Abraham and Isaac 5. As he hath separated our nature in his own person from all the pollution of his Ancestors here recorded so he can sanctifie our persons and nature how polluted soever our persons have been 6. By summing up the generations from Abraham unto Christ in thrice fourteen he teacheth us that notwithstanding so many notable changes were made in that people especially about the period of each fourteen Generations yet was the promise of the Messias coming and the lineall descent of the blessed seed still keeped on foot till our Lord was born and by this same means he giveth us to understand that in the greatest commotions of kingdomes or commonwealths no promise made to the Church shall be shaken Verse 18. Now the birth of Iesus Christ was on this wise when as his Mother Mary was espoused to Ioseph before they came together she was found with child of the holy Ghost In the second part of the chapter we have five evidences of Christs wonderfull incarnation The first is the Virgin Mary is found with child of the HOLY GHOST wherein these truths offer themselves 1. Albeit Christ as God be eternall and hath no mother yet as he is a man he hath Mary his Mother in her virginity For before they came together she was found with child of the HOLY GHOST 2. This wonderfull conception was no lesse true and reall then any ordinary concepâ—ion could be for by ordinary evidence She is found with childe which was observed by those that did not know that it was of the holy Ghost till afterward 3. We should neither speak nor think of this holy conception without the remembrance of the wonderfull operation of the Holy Spirit for to preveen all unworthy and unbeseeming thoughts of this transcendent mystery no sooner doth the Evangelist make mention of the Virgins being with Child but immediately he subjoyneth of the Holy Ghost To teach us to beware to think any thoughts of this great mystery of Godlinesse the incarnation of the Son of God except by the conduct of the Holy Ghost who must form right thoughts of Christ in our hearts and lead us along through this following history in all saving truth 4. The LORD hath a care of the same and estimation of those in whom he mindes to honour himself for it is provided by God so that the Virgin Mary being with child of the promised Messia shal be espoused to her husband Joseph that no exception could be taken against her by such as did not beleeve the mystery Vers. 19. Then Ioseph her husband being a just man and not willing to make her a publick example was minded to put her away privily The second evidence is Josephs perplexity who being certain of the reall conception of the Virgin and uncertain of the holy Manner of it either because he was not informed by the Virgin how the matter was or because if he was informed he did not fully beleeve he is put to a perplexed deliberation what to do There was on the one hand such evidence of purity and holinesse in the carriage of the blessed Virgin that Joseph could not find a reason in Justice to make her a publick Example and for this part of his resolution he is commended as a just Man On the other hand there was such certainty of her being with child and that the child was not his that he minded to put her away privily Doct. 1. GOD by perplexities can prepare the hearts of his own for a clearer satisfaction in matters of highest concernment for this exercise of Joseph is made a Harbinger to the revelation and satisfaction which afterward he received 2. Our LORDS sufferings began very early even ere he was born when the Virgin Mother cometh under suspicion for his incarnation and cometh under this hazard to be put away privily for his cause 3. No wonder CHRIST have hard entertainment in the world before he be known when even his own according to election do refuse him till he manifest himself to them For Joseph is about to reject the Mother and the child before he knew the mystery Ver. 20. But while he thought on these things behold the Angel of the Lord appeared unto him in a dream saying Ioseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the holy Ghost The third evidence is the Testimony of the Angel revealing the truth to Joseph Doct. 1. No lesse then divine revelation can satisfie a soul in matters concerning Christ Joseph must be taught from Heaven before he be clear about the incarnation of the Son of GOD 2. The Lord can turn the doubts and fears and perplexities of his own into an advantage unto themselves and others also and into a clearer manifestation of his own glory for now the incarnation of the Son of God is more clear to Joseph and to the church that the Lord did reserve the revelation thereof to himselfe then if Joseph had never made question about it 3. The Lord useth to shew himselfe in a necessary nick of time while the Virgin is in hazard to suffer and Joseph about to put her away mean while the Lord interposeth himselfâ— for while he thought of these things the Angel appeared The Angel calling Joseph Son of David doth oblige Joseph to serve the chiefe of all the sons of David the renowned branch and true root also of the house of David for whose cause the posterity of David was kept undestroyed when other families were confounded Then he dischargeth Josephs suspicion which he had of Mary assuring him that that which is conceived of her is of the holy Ghost and this he sayeth not to seclude the operation of the Father and the son whose work is alwayes one with the work of the holy-Holy-Spirit by whom the Father and the Son do work whatsoever they work among the creatures being all three one God as undivided in essence so inseparable in operation But this work is attributed to the holy Ghost to seclude the ordinary way of generation of man and to assure us of the sanctification of the substance of the Virgin assumed by Christ and of the freedom of Christ humane nâ—â—ure both from originall sin and also from all possibility oâ—â—sinning by reason of the personall union of the humane nature with the Divine made by the Holy Ghost 4. As Christ is the Son of David by lineall descent through Mary his Mother so also by law through Joseph his supposed father and father in law who was descended from David for the Angel calleth Joseph Thou Son of David 5. The Lord in due time cleareth
the Inward baptism of the spirit I have need saith John to be baptized of thee 4. When Christs excellency and his low dismission of himselfe are compared it is a wonderfull thing to the beholder therefore saieth John by way of wondring Comest thou to me Vers. 15. And Iesus answering said unto him suffer it to be so now for thus it becometh us to fulfill all righteousness Then he suffered him Christ will have John to consider the time of his Lords humiliation and what belonged to them both in regard of their office Doct. 1. Some things were necessary to be done by Christ in the time of his humiliation which otherwise was unbeseeming the dignity of his person Therefore saith Christ suffer it be so now 2. It is a thing both right and comely for each man to do what his calling requireth for It becometh us to fulfill all righteousness saith Christ. 3. When the Lord maketh his will clear unto us we should renounce our wil and follow his whatsoever blind zeal or carnal humility shall speak to the contrary for when John was informed of Christs mind then he suffered him Verse 16. And Iesus when he was baptized went up straightway out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him As Baptism was the figure of death unto Christ so his speedy coming upon dry land did fitly foreshadow that he could not be holden long of death Therefore it is marked That straight way he went up out of the water Now after his Baptism three wonders do appear The first a vision of the opening of the Heavens towards Christ and to him to shew that as he came down from Heaven so he should return unto it and that Heaven closed against us is made open through him unto these for whom he presented himself upon Baptism The next wonder is The Spirit of God descended like a dove and lighted unto him by this visible sign of his presence shewing that Christ is that meek and gentle One that innocent and harmlesse One that most loving and lovely dove in whom the Holy Spirit hath his constant residence in and through whom alone we are to receive of the gifts of the Spirit and out of his fulness grace for grace of this wonder it is said that he meaning John Baptist saw this to wit in a more speciall manner then the rest of the multitude for this was the sign promised unto John Iohn 1 31 32 33. whereby he should be certified of the person of the true Messiah Ver. 17. And lo a voyce from heaven saying This is my beloved Son in whom I am well pleased Now followeth the third wonder unto the observation wherof we are stirred up by a new Lo or Behold for we are dull to conceive heavenly things 2. Beause we cannot conceive what the Lord doth except he declare his mind by his word A voyce speaketh from Heaven 3. Of this man now baptized and demonstrated by the glory of the opened Heaven shining on him and by the residence of the holy Ghost upon him in the similitude of a dove the Father saith This is my Son to wit my Son properly so called my native and only begotten Son by eternall Generation This is he who from all eternity was with God the Father and was God John 1. 1. and who Heb. 1 2 3. is called The brightness of the Fathers glory and the expresse image of his person 4. The Father testifieth of this person that he is his beloved Son beloved in a singular way as his Native Son Beloved for himselfe and for his proper worth being God and Man in one person 5. God loveth Christ and is well pleased with him as he standeth in our room for as he stood now in his office of the Mediator and surety for us offering himself for us unto death in Baptism the Father was well pleased and satisfied with him as with a perfect ransome for our redemption beside or above which he craved no more but rested so fully contented with the Son and with all these in whose name he did offer himself that he made open proclamation of it from Heaven saying This is my beloved Son in whom I am well pleased The demonstrative particle in the originall twice repeated importeth as much as he is that Son that beloved One by way of Excellency to wit that Son spoken of in Paradise shadowed forth in the sacrifices and other figures of the Law prophesied of by the Prophets and declared by them to be Iehovah our righteousness and waited for by all the Faithfull before his coming as the consolation of Israel namely the consolation of such as were baptized by John for salvation in him and thus we have the glorious mystery of the Trinity most clearly revealed for the eternall Father the first Person by a voyce from heaven speaketh of his eternall Son now incarnate the second Person and the Spirit of God the third Person proceeding from the Father and the Son descendeth in the similitude of a Dove all three thus distinguished remaining One infinite and undivided God blessed for ever Amen By this also we have the covenant of Redemption laid open to us for The Son incarnate offereth here himself Redeemer and suerty for the Elect to be baptized unto death The Father accepteth the offer and declareth himself well pleased in him and so it resteth that wee being unable to pay our debts by our selves or to do any thing of ourselves which may please God or profit our souls betake our selves unto Christ who is surety for all those who come unto him CHAP. IIII. Our Lord prepares himself for his publick Ministry by a conflict with Satan to vers 12. Then returning unto Galilee he taketh up his dwelling at Capernaum and preacheth the Gospel vers 17. calleth four Apostles vers 23. and manifesteth his power in the miraculous manner of relieving all sort of miserable persons Vers. 1. THen was Iesus led up of the spirit into the wildernesse to be tempted of the divel AFter that our Lord is baptized and publickly installed in his office he is moved by the spirit to enter the lifts with Satan and his temptations Doct 1. The experience of temptations is a fit preparation for a profitable discharge of the holy Ministry for this exercise was a sitting of Christ unto his office 2. All men are subject to temptations and no man needeth to be discouraged for them for even Christ our Lord was tempted and that to the end he might conquer Satan who had overcome us and might give us also the victory over him and comfort in all our temptations while wee behold the power of holinesse in him who neither had sin in him nor could be drawn by temptation unto sin 3. Whatsoever exercise we go about especially where hazard and danger appeareth we should be sure to have warrant for our ingaging
for even Christ went not into the wildernesse to be tempted but as he was led of the holy spirit dyâ—ing unto him what belonged unto his calling Ver. 2. And when he had fasted forty dayes and forty nights he was afterwards an hungred In every part of our Lords humiliation he lets out some spark of his God-head that when he is seen to be Man he may be known to be God also he will fast and uphold himself without meat or drink forty dayes and forty nights not only to fulfill what the type of Moses and Elias their fasting did foreshadow of him but also as the Son of God to shew forth his divine power able to sustain the humane nature under every burthen which the Father should lay upon it 2. Whatsoever power it pleased our Lord to put forth in his humane nature yet did he not abolish the verity thereof but did keep unto it all the naturall properties and in the time of his humiliation did subject it also to all common and sinlesse humane infirmities Therefore having so miraculously sustained himself so long a time He afterwards was an hungred Vers. 3. And when the tempter came to him be said If thou be the Son of God command that these stones be made bread The temptations and assaults of Satan are three The first to provide for his bodily wants by an unlawfull mean for to work a miracle at Satans direction was not a lawfull mean of providing food to himself Doct. 1. No wonder men find themselves daily solicited by Satan unto sin For Satans stile from his continuall practice is the Tempter and it is his trade to tempt 2. It is possible that such as God doth love dearly may be troubled with bodily apparitions of Satan for the Tempter is permitted to appear to Christ himself and to speak to him 3. It is no wonder to find Satan calling in question the Adoption or Regeneration of any of Gods children for he dare call in question the Son-ship of the Son of God notwithstanding that within few dayes before this the Father and the Holy Spirit from heaven had born witnesse in open sight and audience unto it If thou be the Son of GOD saith he 4. Satan sits his temptations unto mens present case and condition for Christ being hungry is tempted to provide bread in a way which the tempter doth prescribe 5. In tempting Satan pretends to be careful of helping the tempted party to a better condition for here he will seem desirous both to have bread provided for Christ in his need and also to see him made manifest to be the Son of God by such a miracle for he saith If thou be the Son of God command these stones to be made bread 6. Satans temptations are moe then once a number linked together for here he tempts first to misbeleeve the word of God lately spoken of him then to suspect and doubt of his Fathers provident care over him Thirdly to provide for himself by indirect means Fourthly to abuse his power of working miracles in taking directions from Satan and committing such like other sins Ver. 4. But he answered and said It is written Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Our Lord answereth this temptation by Scripture Doct. 1. Satans temptations must not be neglected but carefully answered and that by Scripture as the only mean to overcome him for It is written saith Christ. 2. Howsoever God hath appointed means of entertaining mens life yet the power of sustaining life is not in the means but in Gods powerfull word or commanded blessing conveyed by means or without means as he pleaseth for Man lives not by bread only but by every word that cometh out of his mouth 3. Seeing means of life albeit we had them cannot avail us except God give his blessing we should attempt nothing about them without Gods warrant for else we do offend God and provoke him to withdraw his blessing this is the reason why Christ rejecteth the temptation by this Scripture saying Man liveth not by bread c. Ver. 5. Then the divel taketh him up into the holy city and setteth him on a pinacle of the temple 6. And saith unto him If thou be the Son of God cast thy selfe down for it is written He shall give his angels charge concerning thee and in their hands they shall bear thee up least at any time thou dash thy foot against a stone The first temptation being rejected by Scripture Satan maketh a new assault and pretendeth Scripture in his second temptation Doct. 1. Albeit Satan get the foil yet he will set on again 2. God may give Satan so far power over the body of one whom he loveth dearly as to carry it out of one place to another for Satan is permitted to transport Christs body from the wilderness to the city and to lift it up upon a pinacle of the Temple 3. Satans power in this kind is limited so as he cannot hurt nor molest further then he is limited He may lift up Christs body on a pinacle of the Temple but he hath no power to cast him down 4. Where the ordinances of God are and where he promiseth his Presence that Place and that Society is to be accounted holy albeit many of the People in that Place and Society be defiled Jerusalem though defiled now exceedingly yet retaineth the name of the holy city 5. Satan will readily presse the same point by sundry means and crave unreasonable proofs of a mans adoption one after another for the second time he saith If thou be the Son of God 6. As Satan tempteth at one time to use unlawfull means to preserve life so at another time he will tempt a man to neglect means of preserving life at one time he will tempt us to distrust Gods care of our preservation at another time to presume upon Gods care without a warrant yea sometime he will tempt a man to put hand in his own life and will colour it with some pretence for Cast thy selfe down c saith he 7. Satan can transforme himselfe into an Angel of light and pretend Scripture for his temptation It is written saith he 8. When Satan citeth Scriptures he wrests the meaning or hides the word which might shew the meaning for Psalm 92.11 12. It is said The Lord shall keep thee in all thy wayes that is in thy warrantable walking Satan keeps up these words Ver. 7. Iesus said unto him It is written again Thou shalt not tempt the Lord thy God Christ answereth the second temptation by Scripture also Doct. 1. We must not esteem the lesse of Scripture albeit Satan and his instruments do abuse it but with the same weapons must we fight against Satan still and oppose a clear place of Scripture unto such places as the Tempter blowes mist upon for It is written again saith our Lord. 2. We should not desire God to give
Christs servants in civill courts and judgment seats under pretence of law yea civill judicatories and Ecclesiasticall both may turne adversaries to Christs servants and conspire to persecute them for it is said They will deliver you up to councels and scourge you in the synagogues 3. When inferior judicatories are found unjust against the servants of Christ remeed in law by superiors is hardly to be expected at least small confidence is to be put in appellations to supreme Judges but Christs servants must prepare themselves for the enmitie of chiefe governours and Kings also for it is foretold That they shall be brought before governours and kings 4. Whatsoever be the pretence of People against the Preachers of the Gospel the maine quarrell is for Christs sake for it is said Ye shall be brought before Governours and Kings for my sake 5. A testimony given to the truth of Christs Gospell before persecuters which may stand against them at the last day in case it prevail not with them unto conversion is worthy all the sufferings of these that be persecuted for you shall be brought for a testimony against them 6. There are a number to whom the word of the Gospel doth come only for their conviction who receive no benefit therby for so importeth this Testimony against them Ver. 29. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak The fourth reason Ye shall be furnished by my Spirit as you have need in your sufferings and speeches for the defence of the Gospel Therefore fear not Doct. 1. It is good to be resolved and prepared for the crosse ere it come Therfore our Lord brings it as it were to the time of compearance saying When they deliver you up 2. The main matter which a true Disciple should consider and will take notice of is not what he may suffer or what he shall say but what way he may glorifie Christ and maintain the truth best Therefore it is said Take no thought how or what ye shall speak 3. Christs servants must not be perplexed what to do or say in his cause for Christ doth forbid us to be anxious ordinary means or preparation are not forbidden but anxiety only saying Take no thought what or how ye shall speak 4. The Lord will not forsake in the day of tryall such servants as are more feared to offend then to suffer but surely will be present with them to make them give a fair testimony for he promiseth to such It shall be given you in that same hour 5. It is not necessary that God should give before-hand what is needfull for the hour of tryall it is sufficient that assistance be given when the time of need cometh for he saith It shall be given you in that same hour what you shall speak Ver. 20. For it is not ye that speak but the spirit of your father which speaketh in you For confirmation of our faith he assureth such servants of the communion of his Spirit Doct. 1. A testimony or suffering for Christ concerneth the Father and the Spirit no lesse then it doth concern Christ for in this case the spirit of the Father doth own Christs cause for It is the spirit which speaketh Christs cause is not upholden by learning or humane wisdome but by the holy spirit for It is the spirit of your Father which speaketh 3. The servants of Christ are but instruments whose mouth the Lord borroweth in his own cause for Christ saith It is the spirit which speaketh in you Vers. 21. And the brother shall deliver up the brother to death and the Father the Child and the Children shall rise up against their Parents and cause them to be put to death 22. And ye shall be hated of all men for my names sake but be that endureth to the end shall be saved The fifth reason You must resolve to be hated for my sake of all men but if you go on to the end ye shall be saved Therefore Fear not Doct. 1. The worlds hatred against Christ and his Gospel and grace in his servants is stronger then naturall love and is able to dissolve all bonds of blood or friendship between the ungodly and Christs Disciples for The brother shall deliver up the brother to death c. 2. Christs servants are obnoxious not only to be destitute of all mens comfort but also to be hated of all sorts of men for Christs cause for it is said Ye shall be hated OF ALL MEN for my names sake 3. There shall be an end of the troubles of all Christs true Disciples for so importeth He that indureth to the end 4. There is a certain salvation after the troubles are past for He that endureth shall be saved 5. There is need of patience and enduring of the trouble unto the end lest if a man faint and give over he lose his reward for none But he that endureth to the end shall be saved Vers. 23. But when they persecute you in this City flee ye into another for verily I say unto you ye shall not have gone over the Cities of Israel till the Son of man be come The sixth reason Sometime I will reserve you for further service and will open a door for your escaping of persecution and you shall not want some place to welcome you Therefore Fear not Doct. 1. The Lord alloweth Ministers in case of persecution to flee at sometimes namely when their life shall serve more for Gods glory and the Kirks good then their death can in such a case he saith When they persecute you in one City flee c. 2. Preachers must still follow their calling and seek occasion of preaching in another place Therefore saith he Flee to another City 3. When one place refuseth to hear Christs servants God will provide another place where they may preach Therefore saith he Flee into another City 4. He answereth a doubt what if thy servants be persecuted in each city and having gone through all shall finde no city kindly to them whether they may retire He answereth that till the second coming of the Son of Man which second coming now onely rested he being come the first time already there should not be wanting some city of Israel some kindly place to receive his servants which speech is not fitted for the Apostles in their first out sending wherein there was no persecution nor yet onely for the Apostles in their second commission to all the world but for all preachers of the Gospel unto the worlds end who in the Apostles persons are spoken unto Under the name of the Cities of Israel is understood places where his servants will be welcome to preach the Gospel if other places cast them out Whence this doctrine is afforded that However some Ministers may be so persecuted that they cannot flee or fleeing shall not escape the sword of the persecuter but
reason why he did not send the Gospel to Tyrus and Sidon and yet would offer it Chorazin and Bethsaida 3. Such as do hear the Gospel daily may readily be found more hard hearted then they who never heard it Chorazin more impenitently disposed then Tyrus 4. There shall be proportion of judgment at the last day as there hath been of sin in this life and the torment of such as perish without the meanes of the Gospel shall belesse then of such who under the meanes are found impenitent for It shall be more tolerable for Tyre and Sidon then for Chorazin and Bethsaida Ver. 23. And thou Capernaum which art exalted â—â—neâ— heaven shalt be brought down to hâ—ll for if the mighty works which have been done in thee had been done in Sodom it would have remained untill this day Verse 24. But I say unto you that it shall be more tolerable for the land of Sodom in the day of Iudgement then for thee The like judgement is threatned against Capernaum Doct. 1. The honour of a town is the Gospel and where it is most clearly preached that place is exalted most and made nearest heaven Therfore Is Capernaum said to be exalted to heaven 2. Abused means of grace if they prevail not unto true conversion do bring a man deeper in the state of condemnation Therfore saith he Thou Capernaum shalt be brought down to hel 3. Abuse and contempt of the Gospel impernitent unbelief and misregarding the offers of Gods grace do weigh heavier in Gods ballance then the grossest sins against the Law and are attended with heavier wrath for this the comparison of Capernaumâ— sin and judgement with Sodoms sin and judgment maketh evident Vers. 25. At that time Iesus answered and said I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes 26. Even so Father for so it seemed good in thy sight Sometimes one is said to answer when he openeth his mouth and speaketh to them who were expecting some speech from him albeit none have spoken before as here in this speech Christ glorifieth his Father for the wise and free dispensation of saving Grace manifested in the good successe which his Disciples had whom as it is Luke 10.17.21 he sent forth to preach and work miracles verse 25 26. He declareth his own power to give light and life to as many as came unto him vers 27. And last of all exhorts the needy to come unto him with sundry motives to induce them ver 28 29 30. For the first Learn 1. That the mystery of salvation is at Gods disposing to hold it from or shew it unto whom he pleaseth for saith he Thou hast hid it from the wise c. Thou hast revealed it unto babes c. 2. The worldly wise and prudent men in this world are not these for the most part to whom the Gospel is revealed for thou hast hid it saith he from the wise and prudent 3. The people of weaker understanding and babes in comparison of others are found to be the Lords choice in election and the persons who get the saving light of the gospel for the greatest part for he saith Thou revealest them to babes 4. Christ will not want followers despise him who will for whose conversion how base soever they seem God is to be praised Therefore Christ for those little ones saith I thank thee O Father and doth rejoyce in them how contemptible soever they seem to be no lesse then if they had all the excellencies of the world in them 5. Gods supremacy over Heaven and earth maketh him free to chuse or refuse whom he pleaseth I thank thee saith he Lord of Heaven and Earth 6. The cause of election of some and reprobation of other some of this or that man rather then of others is to be found only in Gods good pleasure Therfore saith Christ O Father for it seemed good in thy eyes 7. Christ heartily consents unto and approveth the Fathers decree of election and reprobation as it standeth Therfore saith he Evenso Father and I thank thee for God and Christ are glorified in both Vers. 27. All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he so whomsoever the Son will reveal him Here Christ proclaimeth his riches and authority that he may make way for the offer following Doct. 1. Beside the right and power which Christ as God hath unto and over all things he hath received of the Father as God-man or God incarnate right unto and oyer all things in and for the church nothing being excepted except him who hath delivered all things unto him for All things are delivered to me of my Father and Christ hath taken the gift of all things for our behove as power to gather his Church appoint Ministers bestow the spirit as he will open and close Heaven and hell as he pleaseth and to dispose of all his enemies and of all creatures as they may best serve for the well of his people 2. The excellency of the Son of God is a mystery which neither man nor Angel can know comprehensively as he is indeed but the Father only for No man knoweth the Son but the Father and so except a man he taught of the Father and learn of the Father he can never attain the right knowledg of the Son 3. The distinction of the Father from the Son and the glory of the Fathers person is a mystery which neither man nor Angel can know perfectly No man knoweth the Father but only the Son 4. Any measure of right knowledg of the Father which we can attain unto must come by revelation from the Son who is the ingraven character of his person who by his word and spirit doth the Father known unto so many as he pleaseth Therfore saith he No man knoweth the Father but he to whomsoever the Son will reveal him Ver. 28. Come unto me all ye that labour and are heavy laden and I will â—â—ve you rest From the former doctrine Christ draweth forth two exhortations the first unto faith in himselfe the next unto new obedience Doct. 1. The right use of the doctrine of election and reprobation verse 28. and of the riches which is in Christ and of the mystery of the Father and of the Son is this to draw neer to Christ and to seek communion with him for having spoken of those he calleth upon us saying Come unto me 2. All things being delivered unto Christ he cannot be quiet till he have needy soules made partakers of the riches which is in him Therfore doth he call unto us saying Come unto me 3. Such as have wearied themselves in seeking in themselves or in any of the creatures something to quiet their soules and cannot find rest have warrand to come to him for he saith Come unto